Female Genital Mutilation and the Influence of Traditional Cultural Practices Against Women: Experience From Ibibio, Akwa Ibom State of Nigeria

Introduction

Evolving debates and discourses championed by Western feminist groups through the media of mass communication have revolved around a broad range of traditional cultural practices which appear incompatible with the health, well-being and human rights of both women and children (Essien, 2017). This is commonly termed as “harmful traditional practices” which include, but are not limited to, female circumcision, polygamy, forced and early child marriage, food taboos, wife sharing, wife inheritance, male child preference, widowhood rites and honour killings (Dorkenoo, 1995). However, it was the ritual practice called “Female Circumcision” (FC), also currently referred to as “Female Genital Mutilation” (FGM) that sparked off the most unsettling debates about women’s rights (Essien, 2017). In Africa, an individual’s adherence to group values such as FGC is a source of social capital and identity (Gruenbaum, 2001). This contrasts sharply with the individuality and autonomy that underpins the Western concept of human right. Within this framework, sex as a socially and culturally constituted reality (and a source of personal fulfillment) is de-emphasized and substituted for biological and social reproduction which is considered a source of power and agency (Mackie, 2001). Nonetheless, the use of the human rights framework feminist groups in its place tends to alienate the people, and harden their identities as evident by the increasing circumcision of young female meant to curb sexual promiscuity and stifle their resistance to the ritual practice at maturity (Rahman & Toubia, 2000).

Although female circumcision is a traditional worldwide practice, this ancient ritual is particularly prevalent in Africa, where approximately twenty-eight countries particularly in the sub-Saharan and Northeastern African communities are involved affecting an estimated 80 to 110 million women (WHO, 2008). The ritual is carried out mainly in relation to social, cultural and religious reasons. Because the practice influences such a substantial amount of women in Africa, the rest of the world has focused its attention on the continent attempting to solve the “female circumcision problem.” However, in order to develop an informed opinion about the practice, it is important to comprehend properly what female circumcision really are, the potential health risks that the practice involves, and the root of female circumcision in African traditional religion and culture. According to the World Health Organization (WHO), it is estimated that more than three million girls mainly in Africa are projected to be circumcised each year. Also, estimated prevalence rate of female circumcision in the 28 countries across Africa ranged from between 97.5% in Somalia to less than 1.5% in Uganda (Obermeyer, 2005).

According to the World Health Organization (WHO), female circumcision consist of all procedures ranging from partial to total removal of the external female genitalia without medical reasons (Obermeyer, 2005). Accordingly, they are classified into four groups namely: Type I within the African context, is the mildest form of female circumcision consisting of a ritualized marking of the female genitalia where the clitoris is pricked to draw a few drops of blood (Obermeyer, 2005). Type II group of surgeries involves the cutting of the clitoral hood or outer skin. It is a kind of partial or total removal of the clitoris and the labia minora, with or without excision of the labia majora. This is the form Muslims refer to as sunna (Obermeryer, 2005). Type III is a more radical form of female circumcision. Under this procedure, the entire clitoris and all or part of the labia minora is removed with or without excision of part or all of prepuce (clitoridectomy). Type IV constitutes the most extreme form of female genital surgeries. It involve the narrowing the vaginal opening through the creation of a covering seal by cutting and repositioning the labia minora and/or the labia majora, and with or without removal of the clitoris. This is otherwise known as infibulations or the “pharaonic” type of female genital surgery (Mitike & Wakgari, 2009). There is yet another cluster of the practice involving all other harmful procedures to the female genitalia for non-medical reasons, such as pricking, piercing, incising, scraping and cauterizing the genital area (Bank et al, 2006).